In the Language of the People: A Case Study of An Order of and for the Church at Wittenberg, 15231 Dr. Martin Luther Commentary by Dr. Linda Borecki

Comment: Close friend to Luther, Grace and peace in Christ to the venerable Doctor Nicholas Hausmann, of the Hausmann was a in Zwickau, a site of great civil and religious foment in the church in Zwickau, saint in Christ, from Martin Luther. 1520’s. The two friends gave strong encouragement to one another through frequent letters. Luther’s “ and Communion,” known as the Formula Until now I have only used books and to wean the hearts of people from missae, is recorded in this letter. their godless regard for ceremonial; for I believed it would be a Christian and helpful thing if I could prompt a peaceful removal of the abomination which Satan set up in the holy place through the man of sin [Matt. 24:15; II Thess. 2:3-4]. Therefore, I have used Comment: Luther began writing and neither authority nor pressure. Nor did I make any innovations. For I have been hesitant discussing worship reform in 1521, in the treatise The Abuse of the Mass. The service and fearful, partly because of the weak in faith, who cannot suddenly exchange an old order here outlines reforms, still in , recently introduced at Wittenberg and accustomed order of worship for a new and unusual one, and more so because of the University. A service translated completely into the “vulgar” (common) language of fickle and fastidious spirits who rush in like unclean swine without faith or reason, and German, the “German folk mass,” was first who delight only in novelty and tire of it as quickly, when it has worn off. Such people introduced October, 1525. are a nuisance even in other affairs, but in spiritual matters, they are absolutely unbearable. Nonetheless, at the risk of bursting with anger, I bear with them, unless Comment: Luther taught and worshiped I want to let the itself be denied to the people. with hundreds of university students, yet continually shows concern for the common worshiper in the pew. He believed teaching the principles of worship precedes changing But since there is hope now that the hearts of many have been enlightened and the rites themselves. In another letter, to in Lübeck, Luther reinforces his strengthened by the grace of God, and since the cause of the kingdom of Christ demands point, “Adequate reform of ungodly rites will come of itself, however, as soon as the that at long last offenses should be removed from it, we must dare something in the name fundamentals of our teaching, having been successfully communicated, have taken root of Christ. For it is right that we should provide at least for a few, lest by our desire to in devout hearts.” LW 49:263

1 Martin Luther, “An Order of Mass and Communion for the Church at Wittenberg, 1523,” in Liturgy and Hymns (ed. Ulrich St. Leupold; trans.Paul Zeller Strodach; vol. 53 of Luther’s Works, American Edition, ed. Jaroslav Pelikan and Helmut T. Lehmann; Philadelphia: Fortress Press, 1965), 19-40.

detach ourselves from the frivolous faddism of some people, we provide for nobody, or by our fear of ultimately offending others, we endorse their universally held abominations.

Therefore, most excellent Nicholas, since you have requested it so often, we will Comment: Latin pia: “evangelical,” deal with an evangelical form of saying mass (as it is called) and of administering meaning “in accordance with the Gospel.” Luther uses the term “evangelical” communion. And we will so deal with it that we shall no longer rule hearts by teaching throughout this letter in this broad sense. Luther historian Paul Speratus translated alone, but we will put our hand to it and put the revision into practice in the public the word simply as “Christian.” administration of communion, not wishing, however, to prejudice others against adopting Comment: “mass”: The Christian service of Holy Communion and following a different order. Indeed, we heartily beg in the name of Christ that if in time something better should be revealed to them, they would tell us to be silent, so that by a common effort we may aid the common cause.

Comment: a succinct summary of Luther’s We therefore first assert: It is not now nor ever has been our intention to abolish purpose in revising the worship service. This paragraph has been quoted in the liturgical service of God completely, but rather to purify the one that is now in use successive generations by worship conservationists and innovators alike. from the wretched accretions which corrupt it and to point out an evangelical use. We cannot deny that the mass, i.e., the communion of bread and wine, is a rite divinely instituted by Christ himself and that was observed first by Christ and then by the apostles, Comment: While many Early Church (first five centuries of Christianity) orders and quite simply and evangelically without any additions. But in the course of time so many liturgical writings were not discovered until centuries later, Luther was nonetheless human inventions were added to it that nothing except the names of the mass and familiar with Early Church Patristic writers, or “Fathers.” Athanasius (d. 373), Cyprian communion has come down to us. (d. 258), Basil (d. 379). Comment: Greek, “Lord, have mercy” – originally sung as the response at the prayers of the people, later moved to the Now the additions of the early fathers who, it is reported, softly prayed one or two beginning of the mass as a processional piece. before blessing the bread and wine are commendable. Athanasius and Cyprian Comment: Luther is noting that ‘all the are supposed to be some of these. Those who added the eleison also did well. We people’ – the gathered worshipers and not just the – sang the Kyrie. read that under Basil the Great, the Kyrie eleison was in common use by all the people. Comment: Luther makes his case for worship “in the language of the people.” The reading of the and Gospels is necessary, too. Only it is wrong to read them Comment: Latin, “enter.” A Psalm was in a language the common people do not understand. Later, when chanting began, the sung responsively between two groups (solo and choir or two ) as an Psalms were changed into the ; the Angelic Hymn Gloria in Excelsis: et in terra entrance piece for clergy and . Added by the sixth century. Comment: Latin, “Glory to God in the highest, and on earth, peace,” an exuberant hymn of praise based on the Angels’ announcement of Christ’s birth, Luke 2. Comment: Latin gradus, likely referring to , the , the , the , the , the , and the having been sung from the steps before the . Early Church: Psalms sung communio were added. All of these are unobjectionable, especially the ones that are sung responsively between and congregation, alternating with readings de tempore or on Sundays. For these days by themselves testify to ancient purity, the from “the Prophets,” , and Gospel. Luther’s time: a single Psalm or Psalm canon excepted. verses chanted between the Epistle and Gospel by the choir. Comment: Latin, “holy.” The Sanctus, But when everyone felt free to add or change at will and when the tyranny of rooted in Jewish worship, is based on Isaiah’s vision of heavenly worship in Isaiah priestly greed and pride entered in, then our wicked kings, i.e., the and pastors, 6 and is placed in Christian worship immediately preceding the Lord’s Supper. began to erect those to the images of Baal and all gods in the Lord’s temple. Then Comment: Latin, “.” Introduced in the 7th century (and therefore it was that wicked King Ahaz removed the brazen altar and erected another copied from a “late” addition to the mass), to be sung by the choir during the breaking of the bread one in Damascus. What I am speaking of is the canon, that abominable concoction just before communion and ending “grant us drawn from everyone’s sewer and cesspool. The mass became a sacrifice. peace” at the point of passing the peace. Comment: A psalm chanted during the and mercenary were added. Sequences and proses were inserted in the Sanctus distribution of the Lord’s Supper and the Gloria in Excelsis. Whereupon the mass began to be a priestly monopoly Comment: “appropriate to the time” Comment: cf. 2 Kings 16 devouring the wealth of the whole world and engulfing it – as with an apocalyptic plague Comment: a fixed of prayer petitions before communion, stressing the – with a host of rich, lazy, powerful, lascivious, and corrupt celibates. Thus came the mass as a sacrifice offered to God. masses for the departed, for journeys, for prosperity – but who can even name the causes Comment: ‘’ not in the sense of a collection of tithes and gifts, but a specific for which the mass was made a sacrifice? form of prayer stressing communion as a sacrificial offering. Comment: Composers circumvented strict rules against “innovation” in the liturgy by Nor do they cease to enlarge the canon even today: now it is for these feasts, then adding syllables and words among existing for others; now these actiones then other communicantes are adopted – not to mention the liturgical songs (actually called “tropes” – Luther erred here) or creating entire songs of the living and the dead. And there is no end of it yet. And what shall added on to the end of the (sequences and proses). Sung by cantor and I say of the external additions of , vessels, candles, and pall, of organs and all choir between Epistle and Gospel lessons, this functioned similarly to today’s choir the music, and of images? There was scarcely a craft in all the world that did not depend anthem. Comment: Actiones and communicantes on the mass for a large part of its business. are words from the canon, venerating saints

All these have been tolerated and – with the gospel revealing so many abominations – they can be tolerated until they can be completely removed. In the meanwhile we shall prove all things and hold fast what is good [1 Thess. 5:21]. But in this book we are not going to prove again that the mass is neither a sacrifice nor a good

Comment: An essential question of the work – we have amply demonstrated that elsewhere. We do accept it as a sacrament, a day: is God present in worship because of what we do, or because of who God is? See testament, the blessing (as in Latin), the eucharist (as in Greek), the Table of the Lord, the Luther’s theological rationale in worship in “The Babylonian Captivity of the Church” Lord’s Supper, the Lord’s Memorial, communion, or by whatever evangelical name you written three years earlier. please, so long as it is not polluted by the name of sacrifice or work. And we will set Comment: sacrament (small ‘s’) = either baptism or the Lord’s Supper (the two forth the rite according to which we think that it should be used. Lutheran sacraments); Sacrament (capital ‘S’) = the Lord’s Supper Comment: Eucharistia, literally “thanksgiving.” The Early Church First, we approve and retain the for the Lord’s days and the festivals of referenced I Cor. 11:24. Greek words in liturgy are clues that they were used by very Christ, such as Easter, Pentecost, and the Nativity, although we prefer the Psalms from early Christian communities, before Latin which they were taken as of old. But for the time being we permit the accepted use. And became the liturgical language. Comment: This detailed outline if any desire to approve the introits (inasmuch as they have been taken from Psalms or progresses sequentially through the order of the of Luther’s time. other passages of Scripture) for apostles’ days, for feasts of the Virgin and of other saints, Comment: Holy days commemorating events in Mary’s life -her birth, motherhood, we do not condemn them. But we in Wittenberg intend to observe only the Lord’s days death, and events relating to her sainthood. and the festivals of the Lord. We think that all the feasts of the saints should be abrogated, or if anything in them deserves it, it should be brought into the Sunday Comment: presentation of the infant Jesus . We regard the feasts of Purification and Annunciation as feasts of Christ, even at the temple Comment: visitation by the angel Gabriel as Epiphany and Circumcision. Instead of the feasts of St. Stephen and of St. John the Comment: commemorates the cross used Evangelist, we are pleased to use the office of the Nativity. The feasts of the Holy Cross in the crucifixion of Jesus as the instrument of salvation. shall be anathema. Let others act according to their own conscience or in consideration Comment: Again Luther counsels how to proceed pastorally with worship changes. of the weakness of some – whatever the Spirit may suggest. Comment: Luther’s reforms are based on the premise that that which is not forbidden in Scripture is allowable in worship (unlike Second, we accept the Kyrie eleison in the form in which it has been used until some Reformers, who held that only that which is specifically mandated in Scripture now, with the various melodies for different seasons, together with the Angelic Hymn, is to be used in worship). Luther is anxious not to confuse or upset worshipers with Gloria in Excelsis, which follows it. However, the bishop may decide to omit the latter many changes in the liturgy they know. Comment: Luther, writing in Latin, uses as often as he wishes. the word Episcopus, which can be translated as “bishop” or “parish pastor.”

Comment: Recent scholarship indicates Third, the prayer or which follows, if it is evangelical (and those for the Gloria was omitted in various communities during , , holy days Sunday usually are), should be retained in its accepted form; but there should be only when other hymns of praise were used, and during winter, to shorten the service in cold one. After this the Epistle is read. Certainly the time has not yet come to attempt weather (see Joseph Herl, Worship Wars in Early ). revision here, as nothing unevangelical is read, except that those parts from the Epistles Comment: A formal structure of prayer dating from the 5th century. Originally improvised, it summed up or ‘collected’ the assembly’s petitions after a time of silent prayer. By Luther’s time all collects were prescribed. of Paul in which faith is taught are read only rarely, while the exhortations to morality are Comment: Luther is referring to the most frequently read. The Epistles seem to have been chosen by a singularly unlearned system of reading scripture - prescribed Psalm, , Epistle, and superstitious advocate of works. But for the service those sections in which faith in and Gospel lessons throughout the year, as opposed to lectio continua, a system of Christ is taught should have been given preference. The latter were certainly considered reading continuously through entire books in order as written. The origins of this more often in the Gospels by whoever it was who chose these lessons. In the meantime, practice are uncertain – in 384 there is a journal reference by the pilgrim Egeria, who the sermon in the will have to supply what is lacking. If in the future the notes with surprise the practice of reading lessons “appropriate to the day” during Holy vernacular be used in the mass (which Christ may grant), one must see to it that Epistles Week in Jerusalem. and Gospels chosen from the best and most weighty parts of these writings be read in Comment: “the language of the people” the mass.

Fourth, the gradual of two verses shall be sung, either together with Alleluia, or Comment: Luther is referring to choral one of the two, as the bishop may decide. But the Quadragesima and others like responses in worship during the forty days of Lent. The singing of Psalm and Alleluia them that exceed two verses may be sung at home by whoever wants them. In church we verses between readings functioned rather like modern choir anthems. Medieval do not want to quench the spirit of the faithful with tedium. Nor it is to composers, stretching the rules in rigidly prescribed , inserted extra notes distinguish Lent, , or Good Friday from other days, lest we seem to mock and and phrases into established chants – a ridicule Christ with half of a mass and the one part of the sacrament. For the Alleluia is creative act that led to ever longer works. Comment: A reference to the practice of the perpetual voice of the church, just as the memorial of His passion and victory is reserving bread from one service during Holy Week and using it at another, without perpetual. words of consecration the second time. This was to refer to Christ’s body in repose (in death) before the Resurrection. Luther is arguing that Resurrection praise and victory Fifth, we allow no sequences or proses unless the bishop wishes to use the short takes precedence over remembering the Passion and death of Christ. one for the Nativity of Christ: “Grates nunc omnes.” There are hardly any which smack of the Spirit, save those of the Holy Spirit: “Sancti Spiritus” and “Veni sancte spiritus,” Comment: Luther is again reacting against which may be sung after breakfast, at Vespers, or at mass (if the bishop pleases). the choral singing of musically embellished scripture verses, so elongated and ornamented over the centuries as to render them incomprehensible to the Sixth, the Gospel lesson follows for which we neither prohibit nor prescribe contemporary worshiper. candles or . Let these things be free. Comment: In two sentences Luther articulates his stance on what he considers non-theological matters in worship. Seventh, the custom of singing the Nicene Creed does not displease us; yet this matter should also be left in the hands of the bishop. Likewise, we do not think that it matters whether the sermon in the vernacular comes after the Creed or before the introit of the mass; although it might be argued that since the Gospel is the voice crying in the wilderness and calling unbelievers to faith, it seems particularly fitting to preach before Comment: Luther has a clearly delineated mass. For properly speaking, the mass consists in using the Gospel and communion at two-fold worship order in mind: Word and Sacrament. He muses that for believers, the the table of the Lord. Inasmuch as it belongs to believers, it should be observed apart Gospel proclaimed and preached could be considered the entrance into celebrating the [from unbelievers]. Yet since we are free, this argument does not bind us, especially Sacrament. This reflects his sense of locating the activity of the Holy Spirit since everything in the mass up to the Creed is ours, free and not prescribed by God; throughout Word and Sacrament, not just therefore it does not necessarily have anything to do with the mass. within the celebration of communion.

Eighth, that utter abomination follows which forces all that precedes in the mass into its service and is, therefore, called the offertory. From here on almost everything smacks and savors of sacrifice. And the words of life and salvation [the ] are imbedded in the midst of it all, just as the ark of the Lord once stood in Comment: 1 Samuel 5:2 the idol’s temple next to Dagon. And there was no Israelite who could approach or bring back the ark until it “smote his enemies in the hinder parts, putting them to a perpetual reproach,” and forced them to return it – which is a parable of the present time. Let us, therefore, repudiate everything that smacks of sacrifice, together with the entire canon Comment: Another succinct statement of and retain only that which is pure and holy, and so order our mass. key guiding principles for reforming worship.

I. After the Creed or after the sermon let bread and wine be made ready for blessing in the customary manner. I have not yet decided whether or not water should be Comment: In the Early Church, the strong mixed with the wine. I rather incline, however, to favor pure wine without water; for the regional wine in Rome was diluted with water before consumption. In worship, this passage, “Thy wine is mixed with water,” in Isaiah 1 [:22] gives the mixture a bad action eventually assumed theological significance - water and blood flowing from connotation. the crucified Christ’s side.

Pure wine beautifully portrays the purity of gospel teaching. Further, the blood of Comment: Some theologians associated Christ, whom we here commemorate, has been poured out unmixed with ours. Nor can the wine with the divine and water with humanity. A tremendous amount of the fancies of those be upheld who say that this is a sign of our union with Christ; for that reflection is happening in the Reformation regarding what is communicated by the is not what we commemorate. In fact, we are not united with Christ until he sheds his actions, rites, and symbols in worship. blood; or else we would be celebrating the shedding of our own blood together with the shed for us. Nonetheless, I have no intention of cramping anyone’s freedom or of introducing a law that might again lead to superstition. Christ will not care very much about these maters, nor are they worth arguing about. Enough foolish controversies have been fought on these and many other matters by the Roman and Greek churches. And though some direct attention to the water and blood which flowed from the side of Jesus, they prove nothing. For that water signified something entirely different from what they wish that mixed water to signify. Nor was it mixed with blood. The symbolism does not fit, and the reference is inapplicable. As a human invention, this mixing [of water and wine] cannot, therefore, be considered binding.

Comment: This beginning, or , of II. The bread and wine having been prepared, one may proceed as follows: communion, appears in The Apostolic Tradition, c. 217, when the mass was The Lord be with you. commonly referred to as the Eucharistia or “Thanksgiving.” Response: And with thy spirit. Comment: C.f. Col. 3:1, “Since, then, you Lift up your hearts. have been raised with Christ, set your hearts on things above, where Christ is seated at Response: Let us lift them to the Lord. the right hand of God.” NIV Let us give thanks unto the Lord our God. Response: It is meet and right. Comment: Or, “It is fitting, correct, It is truly meet and right, just and salutary for us to give thanks to Thee reasonable and beneficial for us to give thanks…” always and everywhere, Holy Lord, Father Almighty, Eternal God, through Christ our Lord…

III. Then: Comment: 1 Cor. 23-25 …Who the day before he suffered, took bread, and when he had given thanks, brake it, and gave it to his disciples, saying, Take, eat; this is my body, which is given for you. Comment: Luther’s thoughts on the use of After the same manner also the cup, when he had supped, saying This cup the Words of Institution in worship progressed from “utter them softly” in 1521 is the New Testament in my blood, which is shed for you and for many, for the remission to the even more radical position of singing them in 1523. Chanting (rather than of sins; this do, as often as ye do it, in remembrance of me. speaking) enhanced audibility, signaled reverence and denoted import to the hearers. Luther instructed the presider to use the same chant melody as the preceding I wish these words of Christ – with a brief pause after the preface – to be recited “Lift up your hearts” and the Lord’s Prayer, following, thereby framing and magnifying in the same tone in which the Lord’ Prayer is chanted elsewhere in the canon so that the Words of Institution chanted in the middle. Further, Luther directed that these those who are present may be able to hear them, although the evangelically minded three elements (Preface, Verba, Lord’s Prayer) to be sung in the same mode should be free about all these things and may recite these words either silently or audibly. (tonality) as the Gospel tone, Tone V, which was the modus laetus – the mode of joy.

Comment: “Holy, holy, holy, IV. The blessing ended, let the choir sing the Sanctus. And while the Benedictus Lord God of Sabaoth (from Hebrew, armies), heaven and earth are full of your glory. is being sung, let the bread and cup be elevated according to the customary rite for the in the highest.” C.f. Isaiah 6:3 benefit of the weak in faith who might be offended if such an obvious change in this rite Comment: “Blessed is he who comes in the name of the Lord.” Ps. 118:26. Luther of mass were suddenly made. The concession can be made especially where through instructs the presider to lift up the consecrated bread for all to see, a) to sermons in the vernacular they have been taught what the means. reinforce the sense of him who comes to us in the Sacrament, and b) as a concession to those who believed miracles might occur at this moment. V. After this, the Lord’s Prayer shall be read. Thus, let us pray: “Taught by thy saving precepts. . .” The prayer which follows, “Deliver us, we beseech thee . . .,” is to be omitted together with all the signs they were accustomed to make over the host and with the host over the . Nor shall the host be broken or mixed into the chalice. But immediately after the Lord’s Prayer shall be said, “The peace of the Lord,” etc., Comment: Announcement of forgiveness. which is, so to speak a public absolution of the sins of the communicants, the true voice Luther believed “Forgive us our trespasses as we forgive those who trespass against us” of the gospel announcing remission of sins, and therefore the one and most worthy was an adequate congregational Confession of Sins, and the Passing of the Peace a fitting preparation for the Lord’s Table, if faith holds to these words as coming from the mouth proclamation and enactment of absolution - of Christ himself. On this account I would like to have it pronounced facing the people, reconciliation with God and each other. as the bishops are accustomed to do, which is the only custom of the ancient bishops that is left among our bishops.

Comment: “Lamb of God, you who take VI. Then, while the Agnus Dei is sung, let him [the liturgist] communicate, first away the sins of the world, have mercy upon us; grant us peace.” C.f. John 1:29 himself and then the people. But if he should wish to pray the prayer, “O Lord Jesus Christ, Son of the living God, who according to the will of the Father,” etc., before communing, he does not pray wrongly, provided he changes the singular “mine” and Comment: One of the set petitions in the “me” to the plural “ours” and “us.” The same thing holds for the prayer, “The body of canon. Changing the singular to the plural reinforced the idea of a public, communal our Lord Jesus Christ preserve my (or thy) soul unto life eternal,” and, “The blood of our mass, not a private mass. Lord preserve thy soul unto life eternal.” Comment: There is no extemporaneous prayers in this age; every prayer is prescribed. VII. If he desires to have the communion sung, let it be sung. But instead of the complenda or final collect, because it sounds almost like a sacrifice, let the following prayer be read in the same tone: “What we have taken with our lips, O Lord . . . The following one may also be read: “May thy body which we have received . . . (changing to the plural number) . . . who livest and reignest world without end.” The Lord be with Comment: “Go, it is the .” you,” etc. In place of the Ite missa let the Benedicamus domino be said, adding Alleluia Comment: “Let us bless the Lord.” The according to its own melodies where and when it is desired. Or the Benedicamus may be response was “Thanks be to God.” This was a common form of closing, in use since the borrowed from Vespers. eleventh century.

Comment: “May Almighty God bless you: VIII. The customary may be given; or else the one from Numbers 6 the Father, and the Son, and the Holy Ghost.” [:24-27], which the Lord himself appointed. “The Lord bless us and keep us. The Lord make his face shine upon us and be gracious unto us. The Lord lift up is countenance upon us, and give us peace.” Or the one from Psalm 67 [:6-7]: “God, even our own God shall bless us. God shall bless us; and all the ends of the earth shall fear him.”

I believe Christ used something like this when, ascending into heaven, he blessed his disciples [Luke 24:50-51]. The bishop should also be free to decide on the order in which he will receive and Comment: Luther gives specific directions administer both species. He may choose to bless both bread and wine before he takes the how to distribute both bread and wine – worshipers receiving both elements was a bread. Or else he may, between the blessing of the bread and of the wine, give the bread new practice in this age. both to himself and to as many as desire, then bless the wine and administer it to all. This is the order Christ seems to have observed, as the words of the Gospel show, where he told them to eat the bread before he had blessed the cup [Mark 14:22-23]. Then is said expressly, “Likewise also the cup after he supped” [Luke 22:20, I Cor. 11:25]. Thus you see that the cup was not blessed until after the bread had been eaten. But this order is [now] quite new and allows no room for those prayers which heretofore were said after Comment: That is, the consecration the blessing, unless they would also be changed. (blessing) of bread and wine, noted in Section III.

Thus we think about the mass. But in all these matters we will want to beware lest we make binding what should be free, or make sinners of those who may do some Comment: Again and again Luther things differently or omit others. All that matters is that the Words of Institution should emphasizes Christian freedom in determining matters of worship. Note the be kept intact and that everything should be done by faith. For these rites are supposed to reasons he gives for insisting on liturgical liberty. be Christian, i.e., children of the “free woman” [Gal. 4:31], who observe them voluntarily and from the heart, but are free to change them how and when ever they may wish… Therefore, it is not in these matters that anyone should either seek or establish as law some indispensable form by which he might ensnare or harass consciences. Nor do we find any evidence for such an established rite, either in the early fathers or in the primitive church, but only in the Roman church. But even if they had decreed anything in this matter as a law, we would not have to observe it, because these things neither can nor should be bound by laws. Further, even if different people make use of different rites, let no one judge or despise the other, but every man be fully persuaded in his own mind [Rom. 14:5]. Let us feel and think the same, even though we may act differently. And let us approve each other’s rites lest schisms and sects should result from this diversity in rites – as has happened in the Roman church. For external rites, even though we cannot do without them – just as we cannot do without food or drink – do not commend us to God, even as food does not commend us to him [I Cor. 8:8]. Faith and love commend us to God. Wherefore here let the word of Paul hold sway, “For the kingdom of God is not meat and drink; but righteousness and peace and joy in the Holy Ghost” [Rom. 14:17]. So the kingdom of God is not any rite, but faith within you, etc.

Comment: During Luther’s time in hiding We have passed over the matter of vestments. But we think about these as we do at the Wartburg Castle, colleague Andreas Karlstadt instigated reforms that about other forms. We permit them to be used in freedom, as long as people refrain from scandalized some worshipers and Duke Frederick, such as presiding at communion ostentation and pomp. For you are not more acceptable for consecrating in vestments. in street clothing. Nor are you less acceptable for consecrating without vestments. But I do not wish them to be consecrated or blessed – as if they were to become something sacred as compared with other garments – except that by general benediction or word and prayer by which Comment: 1 Timothy 4:4-5: For every good creature of God is sanctified. Otherwise, it is nothing but the superstition and everything created by God is good, and nothing is to be rejected if it is received mockery which the of Baal introduced together with so many other abuses. with thanksgiving, for it is made holy by the word of God and prayer. ESV

The Communion of the People So far we have dealt with the mass and the function of the minister or bishop. Now we shall speak of the proper manner of communicating the people, for whom the Lord’s Supper was primarily instituted and given this name. For just as it is absurd for a minister to make a fool of himself and publicly preach the Word where no one hears or to harangue himself in any empty room or under the open sky, so it is equally nonsensical if the ministers prepare and embellish the Lord’s Supper, which belongs to all, without having guests to eat and drink it, so that they who ought to minister to others, eat and Comment: Private masses, spoken and drink by themselves alone at an empty table and in a vacant room. Therefore, if we really enacted by a alone or with a single server present, on behalf of persons seeking want to cherish Christ’s command, no private mass should be allowed in the church, favor with God or on behalf of deceased relatives – a practice extending back to except as a temporary concession for the sake of necessity or for the weak in faith. seventh century monastic life. Comment: “do this in remembrance of me” Here one should follow the same usage as with baptism, namely, that the bishop Comment: More evidence of Luther’s practical and compassionate, pastoral be informed of those who want to commune. They should request in person to receive nature. the Lord’s Supper so that he may be able to know both their names and manner of life. And let him not admit the applicants unless they can give a reason for their faith and can answer questions about what the Lord’s Supper is, what its benefits are, and what they expect to derive from it. In other words, they should be able to repeat the Words of Institution from memory and to explain that they are coming because they are troubled by the consciousness of their sin, flesh, the world, or the devil, and now hunger and thirst to receive the word and sign of grace and salvation form the Lord himself through the ministry of the bishop, so that they may be consoled and comforted; this was Christ’s purpose, when he in priceless love gave and instituted this Supper, and said, “Take and eat,” etc.

But I think it enough for the applicants for communion to be examined or explored once a year. Indeed, a man may be so understanding that he needs to be questioned only once in his lifetime or not at all. For, by this practice, we want to guard lest the worthy and unworthy alike rush to the Lord’s Supper, as we have hitherto seen Comment: In the medieval era, some done in the Roman church. There they seek only to communicate; but the faith, the worshipers would rush from one church to another in order to witness the elevation of comfort, the use and benefit of the Supper are not even mentioned or considered. Nay, the consecrated host, with hopes of witnessing or experiencing a special they have taken pains to hide the Words of Institution, which are the bread of life itself, blessing at this miraculous moment of – the understanding that and have furiously tried to make the communicants perform a work, supposedly good in the substance of bread changed to Christ’s itself, instead of letting their faith be nourished and strengthened by the goodness of body. Comment: A play on the above-mentioned Christ. Those, therefore, who are not able to answer in the manner described above concept of encountering “the bread of life.” should be completely excluded and banished from the communion of the Supper, since they are without the wedding garment [Matt. 22:11-12].

When the bishop has convinced himself that they understand all these things, he should also observe whether they prove their faith and understanding in their life and conduct. For Satan, too, understands and can talk about all these things. Thus if the pastor should see a fornicator, adulterer, drunkard, gambler, usurer, slanderer, or anyone else disgrace by a manifest vice, he should absolutely exclude such person from the Supper – unless he can give good evidence that his life has been changed. For the Supper need not be denied to those who sometimes fall and rise again, but grieve over their lapse. Indeed, we must realize that it was instituted just for such people so that they may be refreshed and strengthened. “For in many things we offend all” [James 3:2]. And we “bear one another’s burdens” [Gal. 6:2], since we are burdening one another. But I was speaking of those arrogant people who sin brazenly and without fear while they boast glorious things about the gospel.

When mass is being celebrated, those to receive communion should gather together by themselves in one place and in one group. The altar and the chancel were Comment: Once again Luther is giving invented for this purpose. God does not care where we stand and it adds nothing to our explicit instructions on the mechanics of distribution. Worshipers until now rarely faith. The communicants, however, ought to be seen and known openly, both by those communed – perhaps once a year. Pastors were unaccustomed to many people coming who do and by those who do not commune, in order that their lives may be better forward to partake. In what order people should approach, where to stand, whether observed, proved, and tested. For participation in the Supper is part of the confession by to kneel, how to distribute the elements, under what circumstances someone should which they confess before God, angels, and men that they are Christians. Care must be denied communion – these were novel therefore be taken lest any, as it were, take the Supper on the sly and disappear in the issues. crowd so that one cannot tell whether they live good or evil lives. On the other hand, even in this matter I do not want to make a law, but simply want to demonstrate a decent and fitting order to be used in freedom by free Christian men.

Now concerning private confession before communion, I still think as I have held heretofore, namely, that it neither is necessary nor should be demanded. Nevertheless, it is useful and should not be despised; for the Lord did not even require the Supper itself as necessary or establish it by law, but left it free to everyone when he said, “as often as you do this,” etc. [I Cor. 11:25-26]. So concerning the preparation for the Supper, we think Comment: “We” includes the faculty at that preparing oneself by fasting and prayer is a matter of liberty. Certainly one ought to Wittenberg, especially Philip Melanchthon, and Johannes Bugenhagen, Luther’s pastor. come sober and with a serious and attentive mind, even though one might not fast at all Comment: (Wittenberg was known for its and pray ever so little. But the sobriety I speak of is not that superstitious practice of the breweries.) papists. I demand it lest people should come belching their drink and bloated with overeating. For the best preparation is – as I have said – a soul troubled by sins, death, and temptation and hungering and thirsting for healing and strength. Teaching these matters to the people is up to the bishop.

Comment: That is, bread and wine It remains to be considered whether both forms, as they call them, should be administered to the people. Here I say this: Now that the gospel has been instilled Comment: Two years since Luther’s among us these two whole years, we have humored the weak in faith long enough. return from the Wartburg Castle in March, 1522, and since his tempering or tabling Hereafter we shall act according to the words of St. Paul, “If any man be ignorant, let him Karlstadt’s radical reforms during his absence. Karlstadt, without catechizing or be ignorant” [I Cor. 14:38]. For if after all this time they have not understood the gospel, permission, had allowed worshipers to handle and consume both bread and wine – it matters little whether they receive either form. If we continue to make allowance for a further scandal to many peoples’ their weakness, we only run the risk of confirming their obstinacy and of making rules consciences. contrary to the gospel. Wherefore, both forms may be requested and shall be offered in simple compliance with the institution of Christ. Those who refuse them will be left alone and receive nothing. For we are devising this order of the mass for those to whom Comment: Worshipers at the town church the gospel has been proclaimed and by whom it has been at least partly understood. where Luther attended would have included both university students and lower to Those who have not yet heard or understood it are also not ready to received advice middle-class townspeople concerning this matter [of liturgical forms]. Comment: In Wittenberg and Zwickau, where Hausmann lived and the Anabaptists were forming, confusion and tumult over Nor is it necessary to wait for a council – as they prate – in order to have this reforms – what reforms to enact and who had authority to enforce them – practice sanctioned. We have the law of Christ on our side and are not minded to be emboldened some nobility, citizens, and clergy, and intimidated others. Luther delayed by or to listen to a council in matters which manifestly are part of the gospel. lashes out against ecclesiastical councils trying to assert their authority. Nay, we say more: If by chance a council should establish and permit this practice, then Comment: “the law of Christ” - another reference to liberty, based on Galatians 6. we would be the last to partake of both forms. Nay, in contempt both of the council and Elsewhere Luther writes “…thus the stronger member may serve the weaker member, and of its statue, we should then wish to partake either of one or of neither, but never of both; we may be children of God, and busy for one another, bearing one another's burdens, and so fulfilling the law of Christ.” – Luther, “Freedom of a Christian,” 1520 and we would hold those to be wholly anathema who on the authority of such a council and state would partake of both.

You wonder why and ask for a reason? Listen! If you know that the bread and wine were instituted by Christ and that both are to be received by all – as the Gospels and Paul testify so clearly that even our adversaries themselves are forced to admit it – and if you still dare not believe and trust in Him enough to receive both forms, but dare to do so after men decide this in a council, are you not preferring men to Christ? Do you not extol sinful men over Him who is named God and worshiped as such [II Thess. 2:3-4]? Do you not trust in the words of men more than in the words of God? Nay rather, do you not utterly distrust the words of God and believe only the words of men? And how great a rejection and denial of God the most high is that? What idolatry can be compared to the superstitious regard in which you hold the council of men? Should you not rather die a thousand deaths? Should you not rather receive one or not form at all, than [both] in the name of an obedience which is a sacrilege and of a faith that amounts to apostasy?

Therefore, let them stop prating of their councils. First, let them do this: Let them restore to God the glory which they have denied him. Let them confess that with Satan their master they have held back one form, that they have lifted themselves up above God, that they have condemned his word, and have led to perdition so many people for so long a time. And let them repent of this unspeakably cruel and godless tyranny. Then, let them solemnly declare that we have done right when on our part and even against their dogma we have taught and received both forms and have not waited for their council. And let them give thanks, because we have refused to follow their perditious abomination. When they have done this, we shall gladly and willingly honor and obey their council and [its] statute. In the meantime, while they fail to do so and instead continue to demand that we should await their authorization, we shall listen to nothing. Rather, we shall continue to teach and act against them, particularly where we know it displeases them most. For what do they require with their diabolical demand except that we should exalt them above God and their words above his, and that we should receive the phantoms of their fancy as idols in the place of God? It is our concern, however, that the whole world be completely subjected and obedient to God.

I also wish that we had as many songs as possible in the vernacular which the people could sing during mass, immediately after the gradual and also after the Sanctus Comment: Between readings (where the and Agnus Dei. For who doubts that originally all the people sang these which now only sequence and prose anthem-like chants were) and during communion was a the choir sings or responds to while the bishop is consecrating? The bishops may have propitious spot for congregational song, felt Luther. This mass, still in Latin, is otherwise these [congregational] hymns sung either after the Latin chants, or use the Latin on one assumed to be led by the choir. [Sun]day and the vernacular on the next, until the time comes that the whole mass is sung in the vernacular. But poets are wanting among us, or not yet known, who could compose evangelical and spiritual songs, as Paul call them [Col. 3:16], worthy to be used Comment: The earliest Reformation hymnal, Etlich christlicher Lieder (“Several in the church of God. In the meantime, one may sing after communion, “Let God be Christian Hymns”) was published the next year, 1524, with a total of 8 hymn texts and blest, be praise, and thanked, Who to us himself hath granted,” omitting the line, “And 5 tunes, four written by Luther. Comment: Gott sei gelobet, attributed to the holy sacrament, At our last, From the consecrated priest’s hand,” which was added by Jan Hus some devotee of St. Barbara who, having neglected the sacrament all his life, hoped that Comment: A saint believed to intercede on behalf of communicants before their death he would on his deathbed be able to obtain eternal life through this work rather than Comment: Nun bitten wir, still found in Lutheran hymnals. Luther added three through faith. For both the musical meter and structure prove this line to be an stanzas to a 13th century hymn. interpolation. Another good [hymn] is “Now Let Us Pray to the Holy Ghost” and also Comment: A 15th century Latin Christmas chant, also known as dies est laetitia “Ein Kindelein so löbelich.” For few are found that are written in a proper devotional Comment: Elsewhere Luther elaborates, desiring hymns “which deal with thanking style. I mention this to encourage any German poets to compose evangelical hymns for and praising [God] in a wonderful and excellent way, as for example, the Gloria in us. Excelsis, the Alleluia, the Creed, the preface, the Sanctus, the Benedictus, and the Agnus Dei. In these various parts you find nothing This is enough for now about the mass and communion. What is left can be about a sacrifice but only praise and thanks. Therefore we have also kept them in our decided by actual practice, as long as the Word of God is diligently and faithfully Mass. Particularly the Agnus Dei, above all songs, serves well for the sacrament, for it preached in the church. And if any should ask that all these [forms] be proved from clearly sings about and praises Christ for having borne our sins and in beautiful, brief Scriptures and the example of the fathers, they do not disturb us; for as we have said words powerfully and sweetly teaches the remembrance of Christ.” LW 38:122-23 above, liberty must prevail in these matters and Christian consciences must not be bound Comment: Luther raises the issue of the role of Scripture in shaping the details of by laws and ordinances. That is why the Scriptures prescribe nothing in these matters, worship. As noted earlier in this commentary, whether or not one is free to but allow freedom for the Spirit to act according to his own understanding as the introduce worship elements not specifically prescribed by Scripture or by historic respective place, time, and persons may require it. And as for the example of the fathers, tradition is a major dividing point among Protestants. In regard to conforming to [their liturgical orders] are partly unknown, partly so much at variance with each other tradition, this is a dividing point among present day Lutherans. that nothing definite can be established about them, evidently because they themselves used their liberty. And even if they would be perfectly definite and clear, yet they could not impose on us a law or the obligation to follow them.

As for the other days which are called weekdays, I see nothing that we cannot put Comment: It was Karlstadt who had put a up with, provided the [weekday] masses be discontinued. For the Matins with its three stop to weekday private masses in town. Luther replaced them with Matins and lessons, the [minor] hours, Vespers, and Compline de tempore consist – with the Vespers, incorporating much use of the Psalms. exception of the propers for the Saints’ days – of nothing but divine words of Scripture. Comment: Assigned readings and liturgy And it is seemly, nay necessary, that the boys should get accustomed to reading and “proper” to the particular day of the church year hearing the Psalms and lessons from the Holy Scripture. If anything should be changed, Comment: Young men entered university at fourteen or fifteen and usually graduated the bishop may reduce the great length [of the services] according to his own judgment so after about five years. that three Psalms may be sung for Matins and three for Vespers with one or two responsories. These matters are best left to the discretion of the bishop. He should Comment: Responsories and antiphons choose the best of the responsories and antiphons and appoint them from Sunday to were both sung responses to chanted Psalms and other scripture. Sunday throughout the week, taking care lest the people should either be bored by too much repetition of the same or confused by too many changes in the chants and lessons. The whole Psalter, Psalm by Psalm should remain in use, and the entire Scripture, lesson Comment: Here Luther is advocating by lesson, should continue to be read to the people. But we must take care – as I have lectio continua. On Sunday, November 8, 1523, Luther preached on Matthew 22 at elsewhere explained – lest the people sing only with their lips, like sounding pipes or the early service, and Genesis 20 at the noon service. harps [I Cor. 14:7], and without understanding. Daily lessons must therefore be appointed, one in the morning from the New or Old Testament, another for Vespers from the other Testament with an exposition in the vernacular. That this rite is an ancient one Comment: Latin, “sermon.” is proven by both the custom itself and by the words homilia in Matins and capitulum in Comment: Latin, “chapter.” By this time in Vespers and in the other [canonical] hours, namely that the Christians as often as they history, the lesson had been reduced to a single verse. gather together read something and then had it interpreted in the vernacular in the manner Paul describes in I Corinthian 14 [:26-27]. But when evil times came and there was a lack of prophets and interpreters, all that was left after the lessons and capitula was the response, “Thanks be to God.” And then, in place of the interpretation, lessons, Psalms, Comment: Luther believed this exuberant hymns, and other things were added in boring repetition. Although the hymn and the Te praise hymn from the Early Church ranked with the Nicene and Athanasian Creeds as Deum laudamus at least confirm the same thing as the , namely, that after the an affirmation of the Christian faith. Comment: The Latin term for “Thanks be to God.” exposition and they used to praise God and give thanks for the revealed truth of Comment: Here and in many other letters, his words. That is the kind of vernacular songs I should like us to have. Luther made appeals for congregational – not just choral – songs of praise and thanksgiving “in the language of the people.” This much, excellent Nicholas, I have for you in writing about the rites and ceremonies which we either already have instituted in our Wittenberg church or expect to Comment: The deutsche messe, or German introduce, Christ willing, at an early date. If this example pleases you and others, you Folk Mass, or a prototype of it, was first celebrated October 29, 1525, at St. Mary may imitate it. If not, we will gladly yield to your inspiration and are prepared to accept Church, Wittenberg. corrections from you or from others. Nor should you or anyone else be deterred by the Comment: Luther highly valued Hausmann’s opinion. He later sent him a fact that here in Wittenberg the idolatrous “Topheth” [Jer. 7:31-32; 19:6] still continues proof copy of the deutsche messe for review before its publication. as a shameless, ungodly source of revenue for the princes of Saxony. I am speaking of Comment: This included Duke Frederick, his protector. Frederick discontinued the Church of All Saints. For by the mercy of God, we have so great an antidote among publicly displaying the seventeen thousand us in the riches of his Word that this plague languishes in its own little corner and can relics after 1523. Comment: The church in Wittenberg only contaminate itself. There are scarcely three or four swinish gluttons left to serve where the 95 Theses were nailed. Luther attended, and often preached at, the other mammon in that house of perdition. To all others and to the whole populace, it is a church in town, St. Mary, whose pastor was an early and strong Reformation supporter. loathsome and abominable thing. But we dare not proceed against them by force or by Comment: Luther strongly objected to the law, for Christians – as you know – should not fight except with the power of the sword use of force in overthrowing corrupt authorities. This was not enough, however, of the Spirit. This is how I restrain the people every day. Otherwise, that house of all the to prevent the disastrous 1525 Peasant’s War. saints – rather of all the devils – would long be known by another name in all the earth. I have not used the power of the Spirit which the Lord has given me [II Cor. 13:10] against it, but patiently have borne this reproach if perchance God may give them repentance. Comment: Luther’s home congregation at Meanwhile, I am content that our house, which is more truly the house of all saints, St. Mary in Wittenberg reigns and stands here as a tower of Lebanon against the house of the devils [Song of Sol. 7:4]. Thus we torment Satan with the Word, even though he pretends to laugh. But Christ will grant that his hope will fail him and that he will be overthrown in the sight of all. Pray for me, you saint of God. Grace be with you and with us all. Amen.